According to Dr Sharib:
"Al-Hasib is the One Who satisfies the needs and fulfills the requirements of all,
and Who will take account on the Day of Judgement. Al-Haseeb, according to
Al-Ghazali, is the One Who is the master of creation, a leader, the noblest and
the Most Perfect."
To emulate the name we are advised by Dr Sharib to take to self-inspection and
to remain aware of the Day we will be called to account. We should never lose
hope of His mercy and blessings.
Appropriate recitation overcomes fear within a short time.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Make trial of orphans
Until they reach the age
Of marriage: if then ye find
Sound judgment in them
Release their property to them,
But consume it not wastefully,
Nor in haste against their growing up.
If the guardian is well-off
Let him claim no remuneration,
But if he is poor, let him
Have for himself what is
Just and reasonable.
When ye release their property
To them, take witnesses
In their presence:
But all sufficient
Is Allah in taking account.
Al-Ghazali says:
"Al-Hasib, the Reckoner is the one who suffices, for He is all one needs who
belongs to Him. God - may He be praised and exalted - is the measurer of every
single thing and the one who suffices for it."
He clarifies this by pointing out that though one may appear to stand in need of
something - as a baby needs its mother's milk - God alone is the true provider
since He provides the tenderness in the mother's heart that makes her want to
give it, and the ability to provide the milk, and the milk itself are all from Him.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
In the above verse of the holy Qur'an, within which this name is found, is also
found reference to the equitable and just use of material resources, usually, of
course, money. At a practical and material level this is what we most immediately
associate with accounting. Keeping account of our daily affairs in this way so
that we deal fairly and justly in financial matters with others, prevents open
misunderstandings or hidden grievances.
There is a story in the Mesnevi in which a Sufi saint, who has accumulated
debts, is nearing death and his creditors are gathered round him demanding
their money. Hearing the voice of a halwa (sweet) seller he asks his servant to
call the boy in, and asks the young boy who enters to provide sweets for the
creditors. When he has done so the young sweet seller asks for payment, the
Sufi confesses he has no money, but puts his trust in God. At this the young
boy becomes distraught - he will be beaten by his master, the halwa shop
owner, he declares, and for some time he remains howling in distress. The
creditors are astonished that the Sufi could have behaved thus. Just then the
servant of a rich man in town enters, he greets the Sufi and says that his master
has sent him some money as a gift. The Sufi counts the money and gives it to
each of his creditors in turn. The amount is exactly that required by the
creditors. Next to the money is a small packet he gives to the halwa seller. On
opening this the boy finds in small change the exact amount of the halwa.
Amazed, the creditors ask why the incident with the boy was necessary, the Sufi
says it was required so that the cries of the young boy would invoke the divine
generosity.
Though there are other aspects to this story the exactitude is important, as
indicating the divine nature of the intervention - since God is exact in his
accounting in every respect - both of the material and the spiritual affairs of man.
From this we may understand the importance of examining our moral bank
balance carefully and accurately examining the inner nature of our daily social,
spiritual and moral transactions - as well as the virtue of dealing as accurately
and properly as is feasible with financial transactions, however big or small.
JMZ
"Al-Hasib is the One Who satisfies the needs and fulfills the requirements of all,
and Who will take account on the Day of Judgement. Al-Haseeb, according to
Al-Ghazali, is the One Who is the master of creation, a leader, the noblest and
the Most Perfect."
To emulate the name we are advised by Dr Sharib to take to self-inspection and
to remain aware of the Day we will be called to account. We should never lose
hope of His mercy and blessings.
Appropriate recitation overcomes fear within a short time.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Make trial of orphans
Until they reach the age
Of marriage: if then ye find
Sound judgment in them
Release their property to them,
But consume it not wastefully,
Nor in haste against their growing up.
If the guardian is well-off
Let him claim no remuneration,
But if he is poor, let him
Have for himself what is
Just and reasonable.
When ye release their property
To them, take witnesses
In their presence:
But all sufficient
Is Allah in taking account.
Al-Ghazali says:
"Al-Hasib, the Reckoner is the one who suffices, for He is all one needs who
belongs to Him. God - may He be praised and exalted - is the measurer of every
single thing and the one who suffices for it."
He clarifies this by pointing out that though one may appear to stand in need of
something - as a baby needs its mother's milk - God alone is the true provider
since He provides the tenderness in the mother's heart that makes her want to
give it, and the ability to provide the milk, and the milk itself are all from Him.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
In the above verse of the holy Qur'an, within which this name is found, is also
found reference to the equitable and just use of material resources, usually, of
course, money. At a practical and material level this is what we most immediately
associate with accounting. Keeping account of our daily affairs in this way so
that we deal fairly and justly in financial matters with others, prevents open
misunderstandings or hidden grievances.
There is a story in the Mesnevi in which a Sufi saint, who has accumulated
debts, is nearing death and his creditors are gathered round him demanding
their money. Hearing the voice of a halwa (sweet) seller he asks his servant to
call the boy in, and asks the young boy who enters to provide sweets for the
creditors. When he has done so the young sweet seller asks for payment, the
Sufi confesses he has no money, but puts his trust in God. At this the young
boy becomes distraught - he will be beaten by his master, the halwa shop
owner, he declares, and for some time he remains howling in distress. The
creditors are astonished that the Sufi could have behaved thus. Just then the
servant of a rich man in town enters, he greets the Sufi and says that his master
has sent him some money as a gift. The Sufi counts the money and gives it to
each of his creditors in turn. The amount is exactly that required by the
creditors. Next to the money is a small packet he gives to the halwa seller. On
opening this the boy finds in small change the exact amount of the halwa.
Amazed, the creditors ask why the incident with the boy was necessary, the Sufi
says it was required so that the cries of the young boy would invoke the divine
generosity.
Though there are other aspects to this story the exactitude is important, as
indicating the divine nature of the intervention - since God is exact in his
accounting in every respect - both of the material and the spiritual affairs of man.
From this we may understand the importance of examining our moral bank
balance carefully and accurately examining the inner nature of our daily social,
spiritual and moral transactions - as well as the virtue of dealing as accurately
and properly as is feasible with financial transactions, however big or small.
JMZ
| Bismillah ir Rehman ir Rahim |
| The Accounter The Reckoner, He Who Satisfies the Needs of all Creation, The Esteemed. |
| Al-Hasib (Al-Haseeb) Qur'an 4:6 |
Wab-talul-yataamaa hattaaa 'izza
balaghun-nikaah; fa-'in
aanastum-minhum rushdan-fadfa-'uuu
'ilay-him 'Amwaala-hum; wa laa
ta'-kuluuhaaa 'israafanw-wa bidaaran
'any-yakbaruu. Wa man-kaana
ghaniyyan-fal-yasta-'fif. Wa man-kaana
faqiiran-fal-ya'kul bil-ma'-ruuf. Fa-'izaa
dafa'-tum 'ilay-him 'am-waalahum fa-'a
sh-hiduu 'alayhim: wa kafaa billaahi
Hasiibaa.
(Qur'an 4:6 trans. Y. Ali)
balaghun-nikaah; fa-'in
aanastum-minhum rushdan-fadfa-'uuu
'ilay-him 'Amwaala-hum; wa laa
ta'-kuluuhaaa 'israafanw-wa bidaaran
'any-yakbaruu. Wa man-kaana
ghaniyyan-fal-yasta-'fif. Wa man-kaana
faqiiran-fal-ya'kul bil-ma'-ruuf. Fa-'izaa
dafa'-tum 'ilay-him 'am-waalahum fa-'a
sh-hiduu 'alayhim: wa kafaa billaahi
Hasiibaa.
(Qur'an 4:6 trans. Y. Ali)